幸运飞艇怎么买345678: 。But I do not deny that the text is one of considerable difficulty. The first great difficulty is to ascertain to whom the words were spoken. From Luke, xxiv. 33, we find that the persons present were “the eleven, and them that were with them;” and there is nothing in the record to decide whether the words were addressed to the eleven Apostles separately, or to the whole company—including, of course, laymen and women. My own belief is, that they were addressed to the eleven separately, and conveyed a special judicial power to these inspired men. That they possessed such a power p. 59is clear from history; for when Peter retained the sin of Ananias and Sapphira, God ratified his decision by their death; and when St. Paul passed sentence on the incestuous person at Corinth, he clearly claimed a supernatural power of judgment when he said (1 Cor. v. 3-5), “For I verily, as absent in body but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed. In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.” So when he remitted the same sentence he clearly claimed special right to do so; as he said, “If I forgave anything, to whom I forgave it, for your sakes forgave I it, in the person of Christ.” But if this were the case, and if the power was given to the Apostles as a part of their apostolic office, it follows that with the Apostles it must have ceased for ever. Accordingly, in our Lord’s words there is not the smallest hint at transmission; and as for the idea that the Apostles could transmit it to the Bishops, and the Bishops to the Presbyters, it is altogether without foundation p. 60in the word of God. In fact, the case of the Corinthians proves clearly that it was not so transmitted. There cannot be a doubt, that when the epistle was written there were Presbyters in the Church of Corinth; and it is clear that Titus had just been there on a special mission, for he it was who brought to St. Paul the tidings of the repentance of the Corinthians (2 Cor. vii. 6, 7, and xii. 17, 18). But yet none of these persons appear to have had a transmitted power. It was necessary to refer the case to St. Paul himself. He retained and he remitted; and he did both “in the person of Christ.” 处以死刑的人 北京查电动车头盔
I. What, then, is the nature of the sacrifice? or, What is it we are to offer? It is not a lamb, or a goat, or a bullock, but, according to the language of our Communion Service, the offering which we are to render is ourselves. “Here we offer and present unto thee ourselves, our souls and bodies.” Just so we read of the p. 35churches of Macedonia, “that they first gave their own selves unto the Lord.” A moment’s thought will suffice to show that such a sacrifice as this is much more costly than any other. It would be a light matter to sacrifice a bullock, but it is a very costly one to sacrifice Self—an easy thing for the wealthy prince to bring a thousand lambs to the altar, but a hard thing for either rich or poor to bring his own will to be crucified with Christ.
II. This then being, I trust, clear, our next subject will be the object of the ministry; and this is taught very clearly in the words,—“The p. 52ministry of reconciliation.” The reconciliation of the sinner to God is the great result, to attain which God founded the ministry. The question has been raised whether, by the reconciliation here mentioned, is meant the reconciliation of God to the sinner, or the reconciliation of the sinner to God. Surely both are included. In our guilty and ruined condition there is a double enmity. Man, through his corruption, is at enmity with God; and God, through His righteousness, is at enmity with rebellious man. And as there is a double enmity through sin, so, likewise, is there a double reconciliation through Christ. God, His law being satisfied, is reconciled to the sinner; and the sinner, his heart being changed, is reconciled unto God.
But our Lord’s words may have been addressed to the whole company; and if so, the laity, and even the women, had as great a share in them as any others. Now, no one supposes that every Christian has the power of forgiving sin; and the only way of understanding our Lord’s language is to regard His words as conveying to His Church the power of Christian discipline. It is clear that such a power is essential to the well-being of the body; for the Church would cease to be a Church if its most sacred privileges were open indiscriminately to all kinds of characters. There must be the right of excluding the wicked, of admitting converts, p. 61of excommunicating those who disgrace their profession, and of restoring such persons when the Church is satisfied respecting their repentance. But this authority, if it is not given here, is given nowhere. When our Lord said, as we read in Matt. xviii. 18, “Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven;” He gave His disciples the power of regulating Church order; and it is reasonable to suppose that in these words He gives a similar authority with reference to persons, for in the one passage it says “whatsoever,” and in the other “whomsoever.”Sometimes it will be necessary to apply it to individuals, when the conscience is troubled by the conviction of sin. Our Church alludes to this in two passages often referred to. The first is from the close of the invitation to the Lord’s Supper,—“And because it is requisite that no man should come to the Holy Communion but with a full trust in God’s mercy, and with a quiet conscience; therefore, if there be any of you, who by this means cannot quiet his own conscience herein, but requireth further counsel or comfort, let him come to me, or to some other discreet and learned minister of God’s word, and open his grief: that by the ministry of God’s holy word he may receive the benefit of absolution, together with ghostly counsel and advice, to the quieting of his conscience, and avoiding of all scruple and doubtfulness.”
幸运飞艇怎么买345678:But here a question will arise in the minds of all those who really desire to make this sacrifice to the Lord, viz. What does it practically involve? What is the real meaning of it? What will be the practical result of such a sacrifice in our own life and character? Some will tell us that it involves the necessity of conventual life, a separation from common duties, and the seclusion of a nunnery, or the vows of a sisterhood. Let any one read this chapter through, and he will see at a glance that this is not the meaning of the Apostle. There are no rules there for a monastic order, but there are very full directions for common business, and common life. All such ideas, therefore, may be dismissed at once. That is not the meaning of the sacrifice. Then, what is? What p. 36is the sacrifice which we, living at home, are to offer to God?
Simply to Thy cross I cling.”
p. 34But still we read in Scripture of another sacrifice—a sacrifice which Christian people are called to offer. Thus in this text St. Paul says, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy and acceptable unto God, which is your reasonable service.” To this appeal the words in our Communion Service are the Christian’s reply:—“And here we offer and present unto thee ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee.” It clearly remains, therefore, for us to examine the character of this second sacrifice, and also its relationship to the great and perfect sacrifice completed on the cross for sin. This, then, if God permit, shall be our subject this morning. May the Lord dispose our hearts to bring to Him this holy sacrifice, that we, if we live, may live not unto ourselves, but unto Him “that died for us, and rose again!”
There are many points of deep instruction in this passage, but we have not time to dwell on them. Here is the foundation of the whole message, viz. a double imputation—the imputation of sin to the Lord Jesus, and the imputation of righteousness to all that are in Him. p. 67There is the tender earnestness of entreaty, which does not merely lay the message before the sinner and leave it there, but with a compassionate urgency in the Lord’s name beseeches and entreats. And there is the most remarkable fact, that these words are not addressed to the heathen, or to those who had never heard of Christ; but to a Church of professing believers, all baptized into the name of Jesus: so that we are brought to the conclusion, that amongst the baptized Christians in the Church of Corinth there were those to whom it was still needful to make the appeal—“We beseech you in Christ’s stead, be ye reconciled to God.” Does not that fact teach us, that amongst ourselves the same message may be equally necessary, and that, although we are all baptized, and all professing Christians, there are yet those amongst us who must be brought back to the great elementary question of their reconciliation to God; for they are not yet reconciled, and not yet accepted through His grace? To all such persons, then, must we speak as St. Paul did; and if any present are not yet reconciled, not yet forgiven, not yet justified before God, look, we beseech you, at the cross of Christ; look at His substitution of p. 68Himself for sinners; look at the hope of full forgiveness set before you through His blood; and listen, I implore you, to the words spoken by His own authority,—“As though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.”。